ts below. Several questions may
be asked regarding these practises, but I can offer nothing by way
of answer. To whom is the "debt of life" owed? To the spirit of the
dead person? To the customary Malayan spirits of the forest? Only a
long acquaintance would enable one to get to the bottom of the motive
of such customs as these.

The primitive Malayan is full of beliefs and dreads of the malignant
spirits which throng his environment. These are the spirits of forest,
trees, canyons, streams and sea; horribly conceived monsters and ghouls,
and furthermore, and omnipresent in the affairs of the living, are
the spirits of the dead--the ghosts. The Negrito, on the contrary,
seems to be very little disturbed by such beliefs. His elementary
religious notions leave him free for the most part from terror by night
or by day. Where troubled with conceptions of "anito" or "diwata"
it is almost certain that he has been learning at the feet of some
demon-worshipping Malayan. Now, the Ilongot appear to have religious
ideas that have come from various sources. Those of Nueva Vizcaya, with
whom I talked, professed belief in spirits and called them "be tung";
the spirits of the dead were "gi na va." The Ilongot of Patakgao,
curiously, have been affected by Christian nomenclature. The ruling
spirit or spirits is "apo sen diot" ("apo" meaning lord or sir and
"diot" being a corruption of Dios). They had no word for heaven,
but mentioned "Impiedno" (Infierno). They said that when people die
"they go to the mountains." They bury the dead near their houses
in a coffin of bark (ko ko). They said that there were no "aswang"
(malignant monsters believed in by the Christian Filipinos) in their
mountains. They stated that prayer is a frequent observance; that they
prayed when some one is sick or injured. "When an animal is killed
we pray before cutting up the animal," and as stated above prayer is
offered before the dangerous ascent of trees. In one house I saw a
little bundle of grasses which was put there, following prayer made
"at the first time when we are eating the new rice." Prayer is then
made that rats may not destroy the harvest or other ill occur to crops.

These notes are too fragmentary to give any definite idea of what
the religion of the Ilongot may be, but two other things observed
had religious significance. When our party reached the vicinity of
the community at Patakgao, we encountered in the bed of the canyon
we were followin